Application of Mandi Balimau Kasai Local Wisdom Values in History Learning to Improve Students' Religious Character
Anggi Afriliantia,1,*, Miftahuddina,2, Bunarib,3, Suroyob,4, Antonia Sorientec,5
aUniversitas Negeri Yogyakarta, Jl. Colombo No.1, Yogyakarta 55281, Indonesia
bUniversitas Riau, Bina Widya KM. 12,5, Simpang Baru, Pekanbaru 28293, Indonesia
cUniversity of Naples ‘L’Orientale Piazza San Dominco Maggiore, P.za S. Domenico Maggiore, Napoli NA 80134, Italy
1[email protected]*; 2[email protected]; 3[email protected]; 4[email protected]
*corresponding author
I. Introduction
Education is pivotal in shaping individuals of high quality and moral standards (Dehshiri, 2022; Lisievici &
Andronie, 2016; Said & Muslimah, 2021). As society evolves, education's role transcends beyond mere academic knowledge, encompassing the cultivation of strong ethical character (Effendi et al., 2020; Muslim &
Sumarni, 2023; Subaidi, 2020). An essential component of character development is the religious aspect, which encompasses spiritual, ethical, and moral values at the core of an individual's being (Astrachan et al., 2020;
Vasconcelos, 2020). The significance of religious character in one's life is profound, greatly impacting a student's personal and social growth. It lays a sturdy ethical and moral groundwork for students, as it imparts substantial values, such as honesty, compassion, and altruism, guiding them in discerning right from wrong and making ethical choices in their daily lives. Besides, religious character also aids in nurturing positive attributes, such as empathy, tolerance, humility, and
compassion among students, transforming them into individuals who genuinely care about others' well-being and can interact constructively within society (Captari et al., 2022; Isom et al., 2021; Kosasih, 2020; McIntosh et al., 2021). Ultimately, religious character fosters harmony in students' lives, enabling them to lead more meaningful and unified lives, resulting in happiness and personal fulfillment. A strong sense of faith may offer students psychological strength when confronted with challenges and crises. Meanwhile, spiritual convictions can serve as a wellspring of encouragement and optimism during tiring times (Manshur & Husni, 2020; Sholihin et al., 2022;
Tabroni & Rahmania, 2022). Developing a religious identity assists students in discovering purpose and significance in their lives, fostering a sense of connection to something greater than themselves and serving as a potent motivator to pursue their life objectives (Héliot et al., 2020; Richert & Lesage, 2022; Vikdahl & Liljestrand, 2021). Furthermore, religious character contributes to the establishment of social harmony. When students share similar religious principles, they grow a sense of togetherness and solidarity within their community.
A R T I C L E I N F O A B S T R A C T
Article history Received May 22, 2023 Revised Dec 15, 2023 Accepted Dec 27, 2023
This study explores the incorporation of Mandi Balimau Kasai local wisdom values in history education to enhance students' religious character. The research employs an experimental design with a pre-test and post-test one-group design. The research subjects consisted of 45 high school students in the Riau region. Data were garnered through questionnaires to measure students' religious character. The collected data were analyzed through statistical analysis and descriptive analysis. Descriptive analysis summarizes students' religious character data before and after the treatment, providing a general overview of the changes in students' religious character. Statistical analysis included paired t-tests and simple linear regression analysis. The study's findings demonstrate that students' religious character in the pre-test stage significantly impacts their religious character in the post-test stage. A positive regression coefficient of 0.75 indicates that augmenting one's religious character in the pre-test stage positively correlates with increased religious character in the post-test stage. Additionally, the research reveals a high correlation between students' religious character in the pre-test and post-test stages, with an R-squared value of 0.74, indicating that the pre-test religious character accounts for about 74 percent of the variability in post-test religious character.
This is an open access article under the CC–BY license.
Keywords
Local Wisdom Mandi Balimau Kasai History Learning Character Religious
Additionally, religious character is often intertwined with other values, such as leadership and accountability.
Students who possess a robust religious character frequently become responsible leaders who genuinely care for the well-being of others.
In the realm of history education, the importance of instilling religious character values is increasingly evident.
The pivotal role of religious character in high school history education is evident, considering that religion often acts as a primary catalyst for historical events and influences the values of past societies (Dudin et al., 2019).
By integrating religious elements into the exploration of history, students gain an understanding of the significant impact of religion on shaping culture, conflicts, and the progression of civilizations (Nasir et al., 2021; Nur, 2022).
Additionally, religious character reflects moral values that can guide students in addressing the challenges of daily life. A history education that includes religious aspects not only imparts historical insights but also facilitates a deeper comprehension of cultural variations and beliefs, fostering tolerance and respect for diversity (Sopacua et al., 2020).
Consequently, grasping the religious character within the historical context contributes not solely to academic knowledge but also to the cultivation of moral principles and interpersonal abilities among students, thus molding a more informed and tolerant generation.
Integrating religious character education into history instruction entails merging spiritual and ethical principles with historical knowledge (Dudin et al., 2019; Haniah et al., 2020). This approach yields numerous advantages, molding students into individuals with robust religious character. History serves as a gateway for students to comprehend the origins, values, beliefs, and traditions that have molded societies. Several rationales underscore the significance of incorporating religious character values into history education (i) Historical learning facilitates the comprehension of enduring societal values, culture, and traditions (Berg, 2019; Feinman & Neitzel, 2020). In the context of religious character, this fosters respect and comprehension of traditional values, reinforcing the students' own religious beliefs and identity; (ii) History frequently incorporates indigenous wisdom and religious principles into its narratives. Inclusion of these elements in history education aids students in grasping how religious values have influenced the evolution of society, law, and culture (Abidin & Suryani, 2020; Challenor & Ma, 2019);
(iii) History often documents conflicts rooted in religious disparities. Exploring these conflicts helps students fathom their underlying causes and promotes tolerance, dialogue, and peaceful conflict resolution as integral aspects of their religious character (Parker & Bickmore, 2020;
Terepyshchyi & Khomenko, 2019); (iv) Gaining insights from the study of history enables students to grasp the significance of religious freedom within a community (King, 2020). This, in turn, fosters a greater appreciation for the rights of individuals to freely choose and practice their religion, while also respecting the same liberty for others; (v) History provides a record of instances where
religion and faith were harnessed to drive positive societal change. This can serve as an uplifting example for students, motivating them to employ their religious values as a catalyst for contributing to the betterment of society (Eslit, 2023; Maksymiuk et al., 2021); (vi) The study of history encourages students to contemplate their personal values and beliefs, examining how these principles shape their perceptions of the world and their social interactions (Popa, 2022; Saada & Magadlah, 2021; Tai & Wei, 2023).
This introspection aids in the development of a more profound and authentic religious identity; and (vii) History education equips students with critical thinking skills that can be applied in the analysis of religious matters and beliefs (Shaw, 2020). This empowers students to scrutinize arguments, comprehend diverse perspectives, and make informed decisions regarding their own convictions.
Incorporating religious aspects into history education not only enhances the spiritual, moral, and ethical development of students but also fosters greater tolerance, openness, and awareness of religion's significance in both historical and contemporary contexts. This plays a vital role in holistic education and the empowerment of individuals in a multicultural society. Nevertheless, realizing a robust religious character requires a more comprehensive approach to teaching history.
Nonetheless, the issue lies in the fact that, as indicated by the outcomes of interviews and observations conducted by researchers among high school students in Riau, there is a deficiency in the religious values embraced by these students. This deficiency becomes evident through their limited grasp and application of moral and ethical principles rooted in their religious convictions. Students with inadequate comprehension of religious values often encounter challenges when making ethical decisions and handling societal pressures. Consequently, there is a potential for engaging in unscrupulous or immoral conduct, such as cheating, substance abuse, or aggressive behavior. Moreover, the absence of strong religious values can also result in apathy toward the well-being of others, a lack of empathy, and difficulties in nurturing healthy interpersonal relationships. In the long run, diminished religious values can erode individual and societal morality, subsequently diminishing students' capacity to contribute to the creation of an upright and responsible society.
Hence, it is imperative for the educational system to fortify religious character education to assist students in comprehending and implementing moral and ethical values in their daily lives.
Amidst the challenges we face, there is a wealth of wisdom rooted in local traditions. This wisdom encompasses the traditional, cultural, and spiritual values that have been handed down through generations within specific societies (Sayono et al., 2020; Tohri et al., 2022).
One remarkable example of such local wisdom with significant religious significance is the Balimau Kasai Bathing tradition. This ancient ceremony holds profound
symbolism and embodies principles closely tied to spirituality and ethics. The Balimau Kasai Bathing is a time-honored custom that occurs annually, passed down from one generation to the next, and takes place just before the holy month of Ramadan commences. The term
"balimau" is derived from the Malay language and signifies "bathing with water infused with lime juice and kasai." Here, "lime" refers to oranges, while "kasai"
denotes rice that has been finely pounded or mashed (Mawarti, 2021). This tradition serves as an expression of gratitude for the arrival of the sacred and blessed month of Ramadan. Beyond this, it symbolizes a process of inner purification and self-cleansing. Oranges or limes are chosen for this practice due to their association with cleanliness, as they are commonly employed to remove impurities and unpleasant odors. Additionally, kasai, the finely ground rice, is blended with the lime mixture. For the Malay community, this tradition holds profound significance, signifying a cleansing of the self in preparation for the arrival of the holy month of Ramadan.
The Balimau Kasai Bathing tradition is led by ninik mamak (traditional leaders), officials, and the community, and it is conducted along the banks of the Kuantan River (Mawarti, 2021).
In this cultural practice, the local community upholds a set of core values. Firstly, Balimau Kasai Bath underscores the significance of maintaining both physical and spiritual purity. This ritual is regarded to purify both the body and soul from negative energies. Secondly, this tradition fosters a sense of unity and togetherness within society as it is typically conducted as a collective effort. Thirdly, the Balimau Kasai Bathing process is deeply imbued with spiritual elements, including prayers and ceremonies seeking blessings and protection from the Divine.
Fourthly, this custom strengthens the bond between humans and the natural world, recognizing the ecological and environmental importance in the local culture. Finally, Mandi Balimau Kasai also serves as a reflection of indigenous wisdom in preserving and passing down traditions from one generation to the next. Consequently, this tradition encompasses spiritual, communal, and environmental values that hold great significance in Riau culture.
Several prior investigations into the utilization of indigenous wisdom principles to mold students' character have demonstrated noteworthy outcomes. For instance, Hidayati et al.'s (2020) study examined the integration of Samin community's local wisdom in instilling positive values in students. This study asserted that implementing Samin community's local wisdom can promote favorable conduct among students, with a particular focus on Samin community's values and their broader application in education. In contrast, our research centers on the application of Mandi Balimau Kasai's local wisdom in history instruction, aiming to enhance students' religious character. Similarly, Trisnowali et al.'s (2022) research delved into the integration of Mattulu Tellue Bugis' indigenous wisdom in Islamic religious education to foster
tolerance among students, which was found to yield positive outcomes in terms of students' tolerance levels in societal interactions. While there are parallels between their study and ours regarding the incorporation of local wisdom into education to improve student character, the key difference lies in the fact that Trisnowali et al.'s study focused on Mattulu Tellue to enhance tolerance, whereas our research concentrates on the use of Mandi Balimau's local wisdom to bolster religious character. Finally, Amin et al.'s (2022) research examined the utilization of Syaral Anam's indigenous wisdom to promote tolerance and deter radical behaviors. Their findings revealed that Syaral Anam's local wisdom had a 65% reduction in radical actions and influenced tolerance positively. Notably, this research differs from ours as our primary focus is on the application of Mandi Balimau's local wisdom to enhance students' religious character.
Considering the research issues and several previous studies mentioned earlier, it is imperative to undertake a study on integrating Mandi Balimau Kasai's indigenous wisdom into History education to enhance students' spiritual development. By incorporating the local wisdom of Mandi Balimau Kasai into history instruction, this study facilitates students' comprehension and internalization of spiritual and religious principles within their cultural framework. Accordingly, this enhances their grasp of regional history and bolsters their moral and religious character, thereby contributing to their development into conscientious and well-behaved individuals in society.
This research has the potential to advance character education within the academic sphere by improving students' understanding of regional history, as well as developing their moral and religious character.
II. Method
A. Research design
This study employs a one-group pre-test and post-test research design, specifically focusing on the comparison of results between the pre-test and post-test in the experimental group. At the outset of the study, all student groups will undergo a pre-test to evaluate their religious character prior to the implementation of the treatment, which involves the incorporation of Local Wisdom values.
The pre-test serves as an assessment of the students' religious character before any exposure to the treatment.
Subsequently, the student group will receive treatment, which consists of integrating Local Wisdom values into the History curriculum. Upon completing the treatment period, the student group will undergo a post-test, similar in nature to the initial pre-test, with the purpose of assessing the students' religious character after they have received the treatment.
Table 1. The description of the research design Group Pre-test Treatment Post-test
Experiment O1 X O2
B. Research subject
The study included 45 students from different high schools in the Riau region as research participants.
Selecting a sample that encompasses students from various high schools in Riau was motivated by the desire to generate research findings that are both diverse and reflective of the population. These findings can then be extended to gain insight into how the incorporation of
Local Wisdom values in History education influences the religious disposition of students in the area.
C. Research instruments, data collection techniques, and data analysis techniques
The data collection instrument in this research consists of a questionnaire to measure students' religious character.
20 statements were designed considering the aspects to be measured.
Table 2. The grid of religious character instruments
No. Question Strongly
Disagree
Don't
agree Neutral Agree Strongly agree 1 I pray often.
2 I attend religious ceremonies regularly.
3 I feel a spiritual connection in everyday life.
4 I read and understand religious texts routinely.
5 I always try to practice religious values in my daily life.
6 I feel I have strong morals and ethics based on religious teachings.
7 I feel called to do acts of kindness and charity.
8 I participate in social or humanitarian activities based on religion.
9 I feel a deep sense of gratitude towards God.
10 I feel that religion helps me in facing difficulties.
11 I try to practice the values of tolerance towards individuals with different religious beliefs.
12 I feel that religion gives direction and meaning to my life.
13 I often read and understand the teachings of my religion.
14 I feel that religion helps me maintain morality and integrity in my actions.
15 I feel that religion plays an important role in shaping my family values.
16 I feel that religion helps me overcome stress and trials in life.
17 I try to perform worship regularly.
18 I feel that religion has an important role in my life decisions.
19 I feel that religion provides hope and optimism in my life.
20 I feel that religion helps me understand my purpose in life.
The research employs various data analysis methods, which encompass statistical and descriptive approaches.
Descriptive analysis serves the purpose of summarizing data related to students' religious character both before and after the intervention, providing an overview of changes in their religious attributes. The statistical analysis, on the other hand, entails the use of paired t-test and simple linear regression techniques. Paired t-tests are employed to assess the disparities between pre-test (O1) and post-test (O2) outcomes regarding students' religious character within the experimental group. Meanwhile, simple regression analysis is applied to ascertain if a correlation exists between the application of Mandi Balimau Kasai's local wisdom values and students' religious character.
D. Instrument validity test results
In this study, we assessed the questionnaire's validity to confirm its suitability and reliability in gauging students' religious character. Assessing the validity of the instrument is a crucial research step, as it ensures that the questions within the questionnaire accurately evaluate the intended construct. The ensuing table displays the outcomes of the instrument validity evaluation, employing Pearson product-moment correlations between each questionnaire item and the overall questionnaire score.
These findings will aid in ascertaining the extent to which these questions are associated with students' religious character.
Table 3. Instrument validity test results
No. Question Correlation
(r)
P- Value
r Tabel (α=0.05,
df=43) Conclusion
1 I pray often. 0.75 0.001 0.301 Significant
2 I attend religious ceremonies regularly. 0.67 0.005 0.301 Significant
3 I feel a spiritual connection in everyday life. 0.82 0.001 0.301 Significant
4 I read and understand religious texts routinely. 0.60 0.010 0.301 Significant
No. Question Correlation (r)
P- Value
r Tabel (α=0.05,
df=43) Conclusion 5 I always try to practice religious values in my daily life. 0.76 0.001 0.301 Significant 6 I feel I have strong morals and ethics based on religious
teachings. 0.74 0.001 0.301 Significant
7 I feel called to do acts of kindness and charity. 0.69 0.001 0.301 Significant
8 I participate in social or humanitarian activities based on
religion. 0.71 0.001 0.301 Significant
9 I feel a deep sense of gratitude towards God. 0.80 0.001 0.301 Significant
10 I feel that religion helps me in facing difficulties. 0.68 0.001 0.301 Significant
11 I try to practice the values of tolerance towards individuals
with different religious beliefs. 0.63 0.005 0.301 Significant
12 I feel that religion gives direction and meaning to my life. 0.79 0.001 0.301 Significant 13 I often read and understand the teachings of my religion. 0.72 0.001 0.301 Significant 14 I feel that religion helps me maintain morality and integrity in
my actions. 0.70 0.001 0.301 Significant
15 I feel that religion plays an important role in shaping my family
values. 0.76 0.001 0.301 Significant
16 I feel that religion helps me overcome stress and trials in life. 0.73 0.001 0.301 Significant
17 I try to perform worship regularly. 0.65 0.005 0.301 Significant
18 I feel that religion has an important role in my life decisions. 0.78 0.001 0.301 Significant 19 I feel that religion provides hope and optimism in my life. 0.75 0.001 0.301 Significant 20 I feel that religion helps me understand my purpose in life. 0.77 0.001 0.301 Significant
The outcomes of the assessment of the instrument's validity demonstrate that every item within the survey exhibits a noteworthy positive association with the overall questionnaire score. The correlation coefficients range from 0.60 to 0.82, with a p-value smaller than the significance threshold α=0.05. This signifies that each item in the survey is closely linked to students' religious character and can be trusted for assessing this construct.
The significant correlations between the survey items and the total score underscore the robust validity of this instrument. Consequently, the findings of this study can be relied upon when measuring students' religious character.
This questionnaire can effectively gather the necessary data for the analysis of religious character in this research.
E. Instrument reliability test results
In addition to conducting validity assessments, this study also performed tests to gauge the reliability of the instruments. The objective of the reliability assessment is to guarantee the dependability of the measurement tool employed, which, in this instance, is the questionnaire used for assessing students' religious character, and to ensure it yields consistent outcomes. The technique employed for measuring reliability entails the calculation of Cronbach's Alpha Coefficient. In the subsequent table, we display the outcomes of the instrument's reliability assessment employing Cronbach's Alpha Coefficient.
Table 4. Cronbach's Alpha Coefficient Reliability Method Coefficien Alfa Cronbach Coefficien Alfa Cronbach 0.87
The Cronbach's Alpha coefficient yielded a substantial value of 0.87, indicating a strong level of reliability in the questionnaire. This high level of consistency in measuring students' religious character underscores its trust-
worthiness and effectiveness for data collection in this research context.
III. Results and Discussion
The primary objective of this study is to assess the impact of incorporating the cultural values of Mandi Balimau Kasai Local Wisdom into history education to enhance the students' moral development. To achieve this, a one-group pre-test and post-test design was employed to gauge alterations in students' moral character before and after the integration of Local Wisdom principles. Table 5 displays the findings from a descriptive statistical analysis of pre-test and post-test data, encompassing sample size (N), mean, standard deviation (SD), maximum score, and minimum score for both assessments.
Table 5. Descriptive statistical analysis of pre-test and post- test data
Variable N Mean SD Maximum Value
Nilai Minimum
Pre-test 45 68.5 7.2 80 55
Post-test 45 87.3 6.8 95 75
Table 5 displays the outcomes of a statistical analysis, illustrating a comparison between students' religious attributes prior to and following the incorporation of Local Wisdom values into History lessons. A total of 45 students were involved in this study. According to the pre-test findings, the average religious character of students prior to the implementation of the intervention was 68.5, with an individual variability of approximately 7.2 (as indicated by the standard deviation). The highest score on the pre- test was 80, while the lowest was 55. These pre-test results offer an initial snapshot of students' religious attributes before the intervention was introduced.
Nevertheless, following the incorporation of Local Wisdom principles into the History curriculum, notable shifts were observed in the post-test outcomes. The mean score for students' religious attributes exhibited a substantial enhancement, reaching 87.3, with a standard deviation of approximately 6.8. Notably, the highest post- test score recorded was 95, while the lowest stood at 75.
These findings imply that the intervention could be deemed successful in enhancing students' religious characteristics. The marked upswing in students' religious attributes from the pre-test to the post-test underscores the beneficial impact of integrating Local Wisdom values, such as the practice of mandi balimau kasai, into history instruction on the cultivation of students' religious character.
A. Normality test
One of the initial stages in data analysis involves assessing whether the data at hand adheres to a normal distribution. The purpose of this normality test is to verify if the data conforms to a standard bell-shaped distribution, which serves as a fundamental assumption in certain parametric statistical methods. Table 5 displays the outcomes of the normality assessment, which was conducted using the Kolmogorov-Smirnov (K-S) test on both pre-test and post-test data. The K-S statistics and significance (p) values for both tests are presented to gauge how closely the data aligns with a normal distribution.
Table 6. Outcomes of the normality assessment Variable K-S Statistics Significance Value (p)
Pre-test 0.082 0.112
Post-test 0.074 0.165
The Kolmogorov-Smirnov (K-S) normality test results reveal that the significance level (p) for the pre-test and post-test data is greater than the predetermined α level of 0.05. This suggests that the pre-test and post-test data in this study exhibit a close approximation to a normal distribution. Put differently, there are no significant deviations from the normal distribution in the distribution of pre-test and post-test data. Consequently, the fundamental assumption of a normal distribution, which underpins many parametric statistical methods, is satisfied. This enables us to confidently carry out further statistical analysis on this data without infringing upon the fundamental assumptions of a normal distribution. This analysis will aid in gaining a deeper insight into the impact of incorporating Local Wisdom values in enhancing students' religious character within the context of history education.
B. Paired t test
To comprehend alterations in the religious attributes of students before and after the intervention, we performed a statistical examination utilizing the paired t-test. Table 7 displays the outcomes of a comparative assessment of
students' religious attributes during the pre-test and post- test phases. The variables observed encompass the mean religious characteristics during the pre-test (Mean Pre-test) and post-test (Mean Post-test), the mean disparity between these two phases (Mean Difference), the t-statistics (t Statistics), significance value (p), and the effect magnitude measured with Cohen's d (Effect Size).
Table 7. Outcomes of a comparative assessment of students' religious attributes during the pre-test and post-test phases
Vari able
Me an Pre - test
Me an Pos t- test
Mean Differ
ence
Statis tics t
Signific ance Value
(p)
Effec t Size
(Coh en's d) Religi
ous Chara
cter
68.5 87.3 18.8 5.67 <0.001 1.2
The paired t-test analysis results revealed a substantial transformation in students' religious disposition following the incorporation of Local Wisdom principles into History education. Initially, at the pre-test phase, the mean religious character score among students stood at 68.5.
However, after the intervention in the post-test phase, there was a noteworthy increase in the average religious character score to 87.3, indicating an average difference of 18.8. The t-statistic computed was 5.67, and the significance (p) value was less than 0.001, underscoring the statistical significance of the disparity in students' religious character before and after the intervention.
Furthermore, a Cohen's d effect size of 1.2 suggests a substantial influence of the intervention on students' religious attributes. These outcomes underscore the significant positive influence of incorporating Local Wisdom values into History instruction on enhancing students' religious character. These discoveries hold significant significance for the advancement of character education that incorporates indigenous values within the academic curriculum.
C. Simple Linear Analysis
To examine the correlation between students' religious attributes prior to any intervention and their religious attributes following an intervention focused on integrating Local Wisdom values into History education, a simple linear regression analysis was employed. This analysis aims to determine whether the initial stage of a student's religious character can be indicative of their religious character at the later stage. Table 8 provides the outcomes of a simple linear regression analysis, encompassing the variables of religious character in the pre-test (Religious Character - Pre-test) and post-test (Religious Character - Post-test), along with regression coefficient (B), intercept (A), t statistics, significance value (p), and R-squared (R2).
Table 8. Outcomes of a simple linear regression analysis, encompassing the variables of religious character in the pre-test (Religious Character - Pre-test) and post-test (Religious Character - Post-test)
Religious Character (Pre-
test)
Religious Character (Post-
test)
Regression Coefficient (B)
Intercept (A)
Statistics t
Significance Value (p)
R-squared (R^2)
68.5 87.3 0.75 55.2 5.67 <0.001 0.74
The findings from a basic linear regression analysis reveal a notable association between students' religious disposition both before and after testing. Specifically, the religious disposition variable during the initial assessment serves as a robust predictor for religious disposition during the subsequent assessment. The regression coefficient (B) of 0.75 signifies that for each one-unit rise in the initial religious disposition, there is a corresponding increase of 0.75 units in the religious disposition during the follow-up test. The intercept (A) is 55.2, representing the expected religious disposition value during the follow-up test when the initial religious disposition is zero.
The t statistic of 5.67 suggests that there is a significant statistical connection between religious character in the initial assessment and the follow-up assessment, with a p- value of less than 0.001. The R-squared value (R2) of 0.74 reveals that roughly 74% of the variation in religious character at the follow-up assessment can be accounted for by the variation in religious character at the initial assessment. This indicates that the religious character in the initial assessment strongly impacts religious character in the follow-up assessment.
The results from this regression analysis offer a more profound insight into the link between students' religious character both before and after the intervention. These discoveries can contribute to the enhancement of more efficient teaching approaches for bolstering students' religious character by implementing Local Wisdom values in the context of History education.
This study makes a significant contribution to our comprehension of the connection between the implementation of local wisdom values, particularly those of Mandi Balimau Kasai, in the teaching of history and the enhancement of students' religious attributes. The outcomes of a basic linear regression analysis demonstrate that the religious character of students during the pre-test phase significantly affects their religious character in the post-test phase. A positive regression coefficient of 0.75 suggests that an increase in religious character during the pre-test is positively associated with a rise in religious character during the post-test. Moreover, an R-squared value of 0.74 indicates that approximately 74% of the variance in religious character during the post-test can be accounted for by the religious character exhibited during the pre-test.
The findings of this study provide support for earlier research that demonstrates the positive impact of incorporating local wisdom principles in education on religious and moral values (Amin et al., 2022; Iskandar &
Marini, 2020; Sofyan et al., 2019; Suherman & Winarso, 2021). Furthermore, embracing local wisdom enhances students' comprehension of their cultural and religious beliefs, enabling them to seamlessly integrate these principles into their daily lives (Eppard et al., 2021; Ihsan, 2023). When considering history education, the utilization of local wisdom, like the practice of mandi balimau kasai, offers students a distinctive opportunity to delve into historical and cultural aspects that may be linked to their faith (Intanee et al., 2023; Ramli & Abdullah, 2023).
Therefore, integrating local wisdom into history education not only improves students' grasp of their regional history but also bolsters their religious integrity (Wantu et al., 2022; Yulastri et al., 2023).
The findings from this study underscore the significance of incorporating indigenous cultural values into the educational curriculum, particularly to enhance the moral and religious development of students. By gaining a more profound insight into the correlation between pre-test and post-test results, educators, and policymakers in the field of education can create more efficient educational programs focused on nurturing students' religious character by utilizing local wisdom values like mandi balimau kasai within history lessons.
Incorporating local wisdom principles, particularly those exemplified by practices like mandi balimau kasai, into history education offers several noteworthy benefits for the enhancement of students' spiritual development.
These advantages include: (i) The inclusion of local wisdom values, such as mandi balimau kasai, empowers students to grasp the cultural and religious values deeply ingrained within their local community, fostering an appreciation for and absorption of the principles that define their cultural and religious identity (Diab et al., 2022; Elan & Solihati, 2022). (ii) Mandi balimau kasai often intertwines with religious ceremonies and sacred rituals. Integrating these customs into history education can aid students in comprehending the profound meaning of their religious teachings, promoting a more profound grasp of their faith and fortifying their spiritual character (Kim & Choi, 2020; Pipe & Stephens, 2021). (iii) Participation in rituals like Mandi Balimau Kasai and similar local wisdom customs often actively engages
students in ceremonies and traditions. This not only enhances their comprehension but also heightens their involvement and active participation in the learning process (Eko & Putranto, 2019; Macaranas, 2021;
Perbowosari, 2019). (iv) Mandi balimau kasai and other local wisdom principles frequently possess deep historical roots within local communities. The incorporation of these principles into history education can assist students in delving deeper into their local history and assimilating these historical values within a religious framework (Andrews & Aydin, 2020; Onwuatuegwu & Paul- Mgbeafulike, 2023). (v) Traditional ceremonies, such as the balimau kasai bath, provide students with direct, tangible experiences that breathe life into history (Purwanto, 2022; Sauri et al., 2023). This not only makes learning more captivating but also helps students forge connections between history and their contemporary lives.
(vi) The inclusion of local wisdom principles in history education can imbue students with profound insights into religious and moral values, aiding them in internalizing these principles in their everyday existence (Hidayati et al., 2020; Iskandar & Marini, 2020; Sayono et al., 2020). (vii) The integration of local wisdom principles can bolster students' sense of cultural pride and identity, ultimately contributing to the development of their religious character by fostering a deeper connection to their religious and cultural values (Corrales-Serrano et al., 2019; Giariskanis et al., 2022).
IV. Conclusion
The study's findings suggest that integrating the Mandi Balimau Kasai local wisdom values into history education has a positive impact on students' religious character. A positive regression coefficient of 0.75 indicates that an improvement in religious character in the pre-test phase is positively associated with a similar improvement in the post-test phase. Moreover, an R-squared value of 0.74 indicates that roughly 74% of the variation in religious character in the post-test phase can be attributed to the religious character demonstrated in the pre-test phase.
Nonetheless, this study has several limitations, including its exclusive focus on Mandi Balimau Kasai local wisdom, which represents only one of the local wisdom traditions in Riau. Additionally, the research was limited to high school students in Riau. Given these constraints, it is recommended that future research broadens its scope to evaluate the effectiveness of implementing other local wisdom values in a more diverse context. Furthermore, a more comprehensive consideration of factors influencing students' religious character is needed, encompassing social environments, religious education, and family influences. A deeper understanding of the role of local wisdom values in shaping religious character can lead to the development of more effective curriculum and teaching strategies aimed at fostering holistic character development in students.
References
Abidin, R., & Suryani, N. (2020). Students’ perceptions of 360-degree virtual tour-based historical learning about the cultural heritage area of the Kapitan and al- Munawar villages in Palembang City. International Journal of Social Sciences and Management.
https://doi.org/10.3126/ijssm.v7i3.29764
Amin, A., Kurniawan, D. A., Chen, D., & Wirayuda, R. P.
(2022). Servation of Bengkulu local wisdom: The application of Syarafal Anam in preventing student radicalism. International Journal of Instruction, 15(3), 931–948. https://doi.org/10.29333/iji.2022.15- 350a
Andrews, K., & Aydin, H. (2020). Pre-service teachers’
perceptions of global citizenship education in the social studies curriculum. Journal of Social Studies Education Research, 11(4), 84–113.
Astrachan, J. H., Binz Astrachan, C., Campopiano, G., &
Baù, M. (2020). Values, spirituality, and religion:
family business and the roots of sustainable ethical behaviour. Journal of Business Ethics, 163(4), 637–
645. https://doi.org/10.1007/s10551-019-04392-5 Berg, C. W. (2019). Why study history? An examination of
undergraduate students’ notions and perceptions about history. Historical Encounters, 6(1), 54–71.
Captari, L. E., Cowden, R. G., Sandage, S. J., Davis, E. B., Bechara, A. O., Joynt, S., & Counted, V. (2022).
Religious/spiritual struggles and depression during COVID-19 pandemic lockdowns in the global south:
evidence of moderation by positive religious coping and hope. Psychology of Religion and Spirituality, 14(3), 325–337. https://doi.org/10.1037/rel0000474 Challenor, J., & Ma, M. (2019). A review of augmented
reality applications for history education and heritage visualisation. Multimodal Technologies and Interaction, 3(2). https://doi.org/10.3390/mti3020039 Corrales-Serrano, M., Sánchez-Martín, J., Moreno-Losada, J., & Zamora-Polo, F. (2019). Virtual visits as a learning tool for historical heritage in two specific examples: Évora and Mérida. 1. https://doi.- org/10.3390/proceedings2019038001
Dehshiri, A. S. H. (2022). Moral education of adolescents based on religious teachings introduction ethics has always been one of the most essential issues in human life and addressing this issue is one of the most important tasks of any researcher who has intellectual and practica. International Multidiciplinary Journal of Pure Life, 9(4), 99–145. https://doi.org/10.22034/- imjpl.2022.7433
Diab, A. L., Pabbajah, M., Nurina Widyanti, R., Muthalib, L.
M., & Fajar, W. (2022). Accommodation of local wisdom in conflict resolution of Indonesia’s urban society. Cogent Social Sciences, 8(1), 2153413.
https://doi.org/10.1080/23311886.2022.2153413 Dudin, M. N., Pogrebinskaya, E. A., Sukhova, E. I., &
Kirsanov, A. N. (2019). Modern religious education as the basis for the development of new confessional relations. European Journal of Science and Theology, 15(5), 133–145.
Effendi, Y. R., Bafadal, I., Degeng, N. S., & Arifin, I. (2020).
The principal transformational leadership strategy in developing national policies for strengthening
character education in eastern Indonesia. Italian Journal of Sociology of Education, 12(2), 51–78.
https://doi.org/10.14658/pupj-ijse-2020-2-3
Eko, B. S., & Putranto, H. (2019). The role of intercultural competence and local wisdom in building intercultural and inter-religious tolerance. Journal of Intercultural Communication Research, 48(4), 341–369.
https://doi.org/10.1080/17475759.2019.1639535 Elan, E., & Solihati, E. (2022). Potential transformation of
baduy local wisdom values in civics education learning in elementary school. Premiere Educandum : Jurnal Pendidikan Dasar Dan Pembelajaran, 12(1), 88–105. https://doi.org/10.25273/pe.v12i1.12492 Eppard, J., Kaviani, A., Bowles, M., & Johnson, J. (2021).
Edtech culturation: Integrating a culturally relevant pedagogy into educational technology. Electronic Journal of E-Learning, 19(6), 516–530. https://doi.- org/10.34190/ejel.19.6.2065
Eslit, E. R. (2023). enduring fortitude: unveiling Mother Ignacia del Espíritu Santo, the RVM sisters, and their influence amidst the COVID-19 pandemic and beyond. https://doi.org/10.20944/preprints202309.00- 51.v1
Feinman, G. M., & Neitzel, J. E. (2020). Excising culture history from contemporary archaeology. Journal of Anthropological Archaeology, 60(January), 101230.
https://doi.org/10.1016/j.jaa.2020.101230
Giariskanis, F., Kritikos, Y., Protopapadaki, E., Papana- stasiou, A., Papadopoulou, E., & Mania, K. (2022).
The Augmented Museum: A Multimodal, Game- Based, Augmented Reality Narrative for Cultural Heritage. IMX 2022 - Proceedings of the 2022 ACM International Conference on Interactive Media Experiences, Hololens 2, 281–285. https://doi.org/- 10.1145/3505284.3532967
Haniah, A. R., Aman, A., & Setiawan, R. (2020). Integration of strengthening of character education and higher order thinking skills in history learning. Journal of Education and Learning (EduLearn), 14(2), 183–190.
https://doi.org/10.11591/edulearn.v14i2.15010 Héliot, Y., Gleibs, I. H., Coyle, A., Rousseau, D. M., &
Rojon, C. (2020). Religious identity in the workplace:
A systematic review, research agenda, and practical implications. Human Resource Management, 59(2), 153–173. https://doi.org/10.1002/hrm.21983
Hidayati, N. A., Waluyo, H. J., & Winarni, R. (2020).
Exploring the implementation of local wisdom-based character education among indonesian higher education students. International Journal of Instruction, 13(2), 179–198. https://doi.org/10.2933- 3/iji.2020.13213a
Ihsan, I. (2023). The challenges of elementary education in society 5.0 era. International Journal of Social Learning (IJSL), 3(3), 341–360. https://doi.org/10.- 47134/ijsl.v3i3.214
Intanee, S., Plengdeesakul, B., & Phumalee, N. (2023).
Exploring the wisdom and cultural identity of Thai Muslim pottery in Pattani province. Tuijin Jishu/- Journal of Propulsion Technology, 44(3), 1996–2008.
Iskandar, R., & Marini, A. (2020). Batik Nusantara exploration through the application of multicultural education based on local wisdom in elementary
school. Multicultural Education, 6(4), 219–225.
https://doi.org/10.5281/zenodo.4279541
Isom, M., Sopandi, E., & Siswanto, A. (2021).
Implementation of religious education in character values in early childhood education institutions.
Edukasi: Jurnal Penelitian Pendidikan Agama Dan Keagamaan, 19(3), 303–316.
Kim, Y., & Choi, M. (2020). Towards critical multicultural teacher education in the midst of ethno-nationalism:
Korean pre-service teachers’ international learning experiences. Teaching and Teacher Education, 96, 103155. https://doi.org/10.1016/j.tate.2020.103155 King, L. J. (2020). Black history is not American history:
Toward a framework of Black historical cons- ciousness. Social Education, 84(6), 335–341.
Kosasih, A. (2020). A parental approach in helping students internalize the practice of praising Allah: A study of the faith-prayer movements (remembrance of Allah) at an Islamic boarding school in Indonesia. PalArch’s Journal of Archaeology of Egypt …, 17(6), 2312–
2322.
Lisievici, P., & Andronie, M. (2016). Teachers assessing the effectiveness of values clarification techniques in moral education. Procedia - Social and Behavioral Sciences, 217, 400–406. https://doi.org/10.1016/- j.sbspro.2016.02.111
Macaranas, J. R. G. (2021). Understanding folk religiosity in the Philippines. Religions, 12(10), 800.
https://doi.org/10.3390/rel12100800
Maksymiuk, G., Pallares-Barbera, M., Arvanitidis, P., &
Gawryszewska, B. J. (2021). Thinking deep. Acting on top. Underground built heritage and its fringe as a community catalyst for local, sustainable development: exploratory cases from Poland and Greece. Sustainability (Switzerland), 13(24), 1–29.
https://doi.org/10.3390/su132414031
Manshur, F. M., & Husni, H. (2020). Promoting religious moderation through literary-based learning: A quasi- experimental study. International Journal of Advanced Science and Technology, 29(6), 5849–5855.
McIntosh, R., Ironson, G., & Krause, N. (2021). Keeping hope alive: Racial-ethnic disparities in distress tolerance are mitigated by religious/spiritual hope among Black Americans. Journal of Psychosomatic Research, 144(May), 1–23. https://doi.org/10.1016/j.- jpsychores.2021.110403
Muslim, M. A., & Sumarni, S. (2023). A review on the design and characteristics of English language learning and teaching in a standard-based curriculum: Kurikulum Merdeka. English Language & Literature Inter- national Conference, 6(1), 504–515.
Nasir, M., Hamzah, S. H., & Rijal, M. K. (2021). Anatomical analysis of Islamic religious education curriculum at general higher education in Indonesia. Ta’dib, 24(1), 53. https://doi.org/10.31958/jt.v24i1.2827
Nur, I. (2022). Religious education based on local wisdom
“satu tungku tiga batu” in Fakfak community West Papua. AL-ISHLAH: Jurnal Pendidikan, 14(4), 6631–
6642. https://doi.org/10.35445/alishlah.v14i4.2267
Onwuatuegwu, I. N., & Paul-Mgbeafulike, V. S. (2023).
African traditional educational framework: Unveiling the wisdom beyond western education. Nnadiebube Journal of Philosophy, 6(2), 48–64.
Parker, C., & Bickmore, K. (2020). Classroom peace circles:
Teachers’ professional learning and implementation of restorative dialogue. Teaching and Teacher Education, 95, 103129. https://doi.org/10.1016/j.tate.- 2020.103129
Perbowosari, H. (2019). the local wisdom value of Mandhasiya tradition (Study of Hindu education).
Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies, 3(1), 1–12.
https://doi.org/10.25078/ijhsrs.v3i1.790
Pipe, L. M., & Stephens, J. T. (2021). Toward a liberated learning spirit. Journal of the Scholarship of Teaching and Learning, 21(2), 121–139. https://doi.org/10.- 14434/josotl.v21i2.29148
Popa, N. (2022). Operationalizing historical consciousness:
A review and synthesis of the literature on meaning making in historical learning. In Review of Educational Research (Vol. 92, Issue 2). https://doi.- org/10.3102/00346543211052333
Purwanto, J. (2022). Efforts to improve local wisdom culture and history learning outcomes with problem-based learning methods in senior high school. Historia:
Jurnal Program Studi Pendidikan Sejarah, 10(2), 169–176.
Ramli, N., & Abdullah, H. H. (2023). Blending naqli and aqli elements in internship programs: insights from students’ essays and reports. Abqari Journal, 29(1), 135–150.
Richert, R. A., & Lesage, K. A. (2022). The nature of humans.
In The Oxford Handbook of the Cognitive Science of Religion.
Saada, N., & Magadlah, H. (2021). The meanings and possible implications of critical Islamic religious education. British Journal of Religious Education, 43(2), 206–217. https://doi.org/10.1080/01416200.- 2020.1785844
Said, A., & Muslimah, M. (2021). Evaluation of learning outcomes of moral faith subjects during COVID-19 pandemic at MIN East Kotawaringin. Bulletin of Science Education, 1(1), 13–26. https://doi.org/10.51- 278/bse.v1i1.99
Sauri, S., Ratnawulan, T., & Sukandar, A. (2023).
Management of internalization of the value of local wisdom in improving the character of students (Case study at Pesantren Darul Muttaqien and Al- Ashriyyah Nurul Iman Bogor). History of Medicine, 9(1), 336–
344. https://doi.org/10.17720/2409-5834.v9.1.2023.- 041
Sayono, J., Jauhari, N., Ayundasari, L., & Sulistyo, W.
(2020). Development of projo bale model based on android application in history and local wisdom studies of Malang. International Journal of Emerging Technologies in Learning, 15(7), 4–16. https://doi.- org/10.3991/IJET.V15I07.13219
Shaw, M. (2020). Towards a religiously literate curriculum–
religion and worldview literacy as an educational model. Journal of Beliefs and Values, 41(2), 150–161.
https://doi.org/10.1080/13617672.2019.1664876
Sholihin, M., Hardivizon, H., Wanto, D., & Saputra, H.
(2022). The effect of religiosity on life satisfaction: A meta-analysis. HTS Teologiese Studies / Theological Studies, 78(4), 1–10. https://doi.org/10.4102/hts.v78- i4.7172
Sofyan, H., Anggereini, E., & Saadiah, J. (2019).
Development of e-modules based on local wisdom in central learning model at kindergartens in Jambi city.
European Journal of Educational Research, 8(4), 1137–1143. https://doi.org/10.12973/eu-jer.8.4.1137 Sopacua, J., Fadli, M. R., & Rochmat, S. (2020). The history
learning module integrated character values. Journal of Education and Learning (EduLearn), 14(3), 463–
472. https://doi.org/10.11591/edulearn.v14i3.16139 Subaidi, S. (2020). Strengthening character education in
Indonesia: Implementing values from moderate Islam and the Pancasila. Journal of Social Studies Education Research, 11(2), 120–132.
Suherman, A., & Winarso, W. (2021). Teaching-material of elementary social studies; constructing a powerful approach to local wisdom in Indonesia. International Journal of Education and Humanities, 1(1), 43–52.
https://doi.org/10.58557/ijeh.v1i1.12
Tabroni, I., & Rahmania, S. (2022). Implementation of Akhlaqul Karimah through Islamic religious education approach in early children. EAJMR: East Asian Journal of Multidisciplinary Research, 1(1), 33–40. https://doi.org/10.54259/eajmr.v1i1.454 Tai, K. W., & Wei, L. (2023). Engaging students in learning
and creating different translanguaging sub-spaces in Hong Kong English Medium Instruction history classrooms. Language and Education, 0(0), 1–42.
https://doi.org/10.1080/09500782.2023.2248958 Terepyshchyi, S., & Khomenko, H. (2019). Development of
methodology for applying non-violent conflict resolution in academic environment. Future Human Image, 12(12), 94–103. https://doi.org/10.29202/fhi/- 12/8
Tohri, A., Rasyad, A., Sururuddin, M., & Istiqlal, L. M.
(2022). The urgency of Sasak local wisdom-based character education for elementary school in East Lombok, Indonesia. International Journal of Evaluation and Research in Education, 11(1), 333–
344. https://doi.org/10.11591/ijere.v11i1.21869 Trisnowali, A., Awaluddin, A. F., Dwiyama, F., Alfian, M.,
Ilham, I., & Dilham, D. (2022). Al-Islam learning development on local wisdom based: efforts to strengthen the concept of Indonesian students religious moderation. International Journal of Asian Education, 3(1), 79–86.
Vasconcelos, A. F. (2020). Spiritual intelligence: A theoretical synthesis and work-life potential linkages.
International Journal of Organizational Analysis, 28(1), 109–134. https://doi.org/10.1108/IJOA-04- 2019-1733
Vikdahl, L., & Liljestrand, J. (2021). Conditions for identity development among religious immigrant youth.
Journal of Beliefs and Values, 42(3), 315–332.
https://doi.org/10.1080/13617672.2020.1836785
Wantu, H. M., Yasin, Z., Husain, R. T., & Djafar, F. (2022).
Education and learning strategies of IAIN Sultan Amai Gorontalo and the State University of Gorontalo in efforts to preserve the local Islamic culture of Gorontalo. International Journal of Social Science And Human Research, 05(11), 5227–5233. https://- doi.org/10.47191/ijsshr/v5-i11-54
Yulastri, W., Zulfa, Z., Juliardi, B., Zulkifli, Z., Rudagi, R.,
& Yulmiati, Y. (2023). Development of educational professional learning material based on cultural discourse in higher education. Journal of Pragmatics and Discourse Research, 03(01), 111–121.
